Redemption Accomplished and Applied

If we are to appreciate that which is central in the gospel, if the jubilee trumpet is to find its echo again in our hearts, our thinking must be revolutionized by the realism of the wrath of God, of the reality and gravity of our guilt, and of the divine condemnation.

That justification does not mean to make holy or upright should be apparent from common use. When we justify a person we do not make that person good or upright. When a judge justifies an accused person he does not make that person an upright person. He simply declares that in his judgement the person is not guilty of the accusation but is upright in terms of the law relevant to the case. In a word, justification is simply a declaration or pronouncement respecting the relation of the person to the law which he, the judge, is required to administer.

This is what is meant when we insist that justification is forensic. It has to do with a judgement given, declared, pronounced; it is judicial or juridical or forensic. The main point of such terms is to distinguish between the kind of action which justification involves and the kind of action involved in regeneration.    Continue at Peter Cockrell

Law-Gospel Off the Rails

The last week or so has seen renewed calls for reflection and responsibility on the part of Tullian Tchividjian in responding to critiques in the debate on sanctification.  His most recent post on the Gospel Coalition website indicates that he is instead digging in his heels, employing his law-gospel cookie cutter with ever more reckless abandon.  As Michael Kruger recently pointed out, Tullian shows no signs of paying attention to careful and charitable criticism from those interacting with him.  Yesterday's exposition of 1 John 5:3-4 indicates that Tullian is not listening even to the text of the Bible which he is handling.  

Yesterday's post from Tullian, titled Unburdened, takes on the apostle John's statement that God's "commandments are not burdensome" (1 John 5:3).  Predictably enough, Tullian insists that the reason for this blessed condition is that the Christian does not do the commandments of God but Jesus Christ bears this burden for us.  At this point, we know to expect the automatic and context-ignoring download of Christ's wonderful fulfillment of the law for believers in justification.  To wit, Tullian explains: "Though the commandments are indeed burdensome, that burden has been laid on the shoulders of another.  Jesus Christ, who demands that we be perfect, achieves perfection in our place... God's commandments are not burdensome because we do not carry them."   Continue at Rick Phillips

Your Testimony Is Not the Gospel

So they again called the man who was blind, and said to him, “Give God the glory! We know that this Man is a sinner.” He answered and said, “Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see” (John 9:24–25).

This statement, “Give God the glory!” seems positive until we read the remainder of the sentence, in which the Pharisees revealed that they had concluded that Jesus was a sinner and therefore could not have performed the miracle. They were saying that the man should give glory to God, not to Jesus. The man was straightforward with them, saying: “I don’t know whether He’s a sinner. I don’t even know Him. All I know is this: once I was blind and now I see.”    Continue at R. C. Sproul

God, the Gospel, and the Gay Challenge

Evangelical Christians in the United States now face an inevitable moment of decision. While Christians in other movements and in other nations face similar questions, the question of homosexuality now presents evangelicals in the United States with a decision that cannot be avoided. Within a very short time, we will know where everyone stands on this question. There will be no place to hide, and there will be no way to remain silent. To be silent will answer the question.

The question is whether evangelicals will remain true to the teachings of Scripture and the unbroken teaching of the Christian church for over two thousand years on the morality of same-sex acts and the institution of marriage.

The world is pressing this question upon us, but so are a number of voices from within the larger evangelical circle — voices that are calling for a radical revision of the church’s understanding of the Bible, sexual morality, and the meaning of marriage. We are living in the midst of a massive revolution in morality, and sexual morality is at the center of this revolution. But the question of same-sex relationships and sexuality is at the very center of the debate over sexual morality, and our answer to this question will both determine or reveal what we understand about everything the Bible reveals and everything the church teaches — even the gospel itself.   Continue at Al Mohler

Moralism is Not the Gospel (But Many Christians Think it Is)

One of the most amazing statements by the Apostle Paul is his indictment of the Galatian Christians for abandoning the Gospel. “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel,” Paul declared. As he stated so emphatically, the Galatians had failed in the crucial test of discerning the authentic Gospel from its counterfeits.

His words could not be more clear: “But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you have received, he is to be accursed!” [Gal. 1:6-7]    Continue at Al Mohler

Preach the Gospel to Yourself

No one is more influential in your life than you are. Because no one talks to you more than you do.

So observes Paul Tripp — and in doing so, he accents our need to daily preach the gospel to ourselves.

In our sin, we constantly find our responses to life in our fallen world to be disconnected from the theology that we confess. Anger, fear, panic, discouragement stalk our hearts and whisper in our ears a false gospel that will lure our lives away from what we say we believe.

The battleground, says Tripp, is meditation. What is it that is capturing your idle thoughts? What fear or frustration is filling your spare moments?

Will you just listen to yourself, or will you start talking? No, preaching — not letting your concerns shape you, but forming your concerns by the gospel.   Continue at David Mathis

John Wesley’s Failed Marriage

John Wesley (1703–1791) is best known in church history as the founder of Methodism. His commitment to the biblical gospel, passion for evangelistic preaching, and skill at organizing the budding Methodist movement are all notable traits. And God used those qualities to help spark the Evangelical Revival in England in the mid-18th century (a revival that paralleled the Great Awakening in North America). In that respect, there are many helpful things that we can learn from Wesley’s example.

His marriage, however, left a different kind of legacy; one which is also noteworthy, but not for good reasons.

As Methodist author John Singleton explains:

The saga of John Wesley’s marriage is a cautionary tale from the roots of Methodism that ought to resonate today with any couple so involved in church life that they fail to leave enough space for each other.    Continue at Nathan Busenitz


See also:  Interacting with Wesley’s Christian Perfection

Whitefield’s Sin Exposing Spotlight

Whitefield was convinced that any presentation of the gospel must begin by exposing the listener’s sin and his dire need for salvation. This necessitated the preacher’s confronting his hearers’ rebellion against God and warning of the eternal consequences of their rejection. Whitefield plainly understood that none rightly desire the gospel of Christ until they know of their own condemnation before God. Whitefield preached those truths that reveal sin, namely, the holiness of God, the fall of Adam, the demands of the law, the curse of disobedience, the certainty of death, the reality of the final judgment, and the eternality of punishment in hell.

When addressing the unregenerate masses, Whitefield sought to ensure that their depravity was fully laid bare. Martyn Lloyd-Jones aptly stated, “No man could expose the condition of the natural unregenerate heart more powerfully than George Whitefield.” Only when confronted with their sinfulness, Whitefield insisted, would unbelievers seek to embrace Christ as their Savior and Lord. He peeled back the outer layers of people’s self-righteousness in order to bring about self-awareness of their sinful hearts.   Continue at Steven Lawson

The Two Johns On Old Testament Faith

John Newton and John Owen were two very different Christians but they were united in their view of how Old Testament believers were saved and what their faith was in.

John Newton taught that the Gospel of Jesus Christ was revealed immediately after Adam and Eve’s first sin and became the object of faith from that moment on.

The Lord Jesus was promised under the character of the seed of the woman, as the great deliverer who should repair the breach of sin, and retrieve the ruin of human nature. From that hour, he became the object of faith, and the author of salvation, to every soul that aspired to communion with God, and earnestly sought deliverance from guilt and wrath (Works, Vol. 3, p. 3).   Continue at David Murray

HOW TO SHARE THE GOSPEL ON YOUR WEBSITE

Hello again from your friends at Church Plant Media. We’re here with a few more ideas for your church website content. With Advent upon us and Christmas quickly approaching, we wanted to encourage our brothers and sisters in Christ to share the gospel online. As we all know, this is the time of year when people are the most likely to attend your church service and visit your church website.

In his book, Gospel Deeps: Reveling in the Excellencies of Jesus, Pastor Jared Wilson writes, “The gospel’s content—Jesus’s sinless life, sacrificial death, and bodily resurrection—is deep and multifaceted… Or we may say that the gospel is a diamond—it is… one precious jewel with many different facets, each with a brilliance and vision of its own.” With this in mind, we acknowledge that there are as many different ways to share the gospel as there are facets on a diamond. But even the beauty of a diamond can be conveyed with simplicity.   Continue at Tim Challies

Assessing 'Chrislam'

JEFFERSON CITY, Mo. -- Christians sharing the Gospel in Muslim-dominated countries take incredible risks. And converts from Islam to Christianity are routinely banished, imprisoned or murdered.

So, how do Christian missionaries teach Muslims about Jesus when Islam denies His deity and death on the cross? And how do new converts from Islam to Christianity worship Jesus without inviting severe persecution?

One attempt is "Chrislam," the bringing together of Christianity and Islam. Proponents of Chrislam say that because the Qur'an mentions Jesus and affirms certain biblical teachings about Him, Christianity and Islam share at least some common ground.

They further argue that if Christians avoid the offensive term "Son of God" when referring to Jesus and, instead, emphasize His role as prophet rather than divine Savior, Muslims are more open to the Gospel. Once they come to faith in Christ, Muslims may continue to worship at a mosque, pray Muslim prayers and even partake in a pilgrimage to Mecca.

The motives behind Chrislam seem sincere. Believers want to be, like the apostle Paul, "all things to all people, so that I may by every possible means save some" (1 Corinthians 9:22). But the problem with Chrislam is that it strips away, or at least masks, the essentials of the Gospel, according to Joshua Lingel, Jeff Morton and Bill Nikides, editors of "Chrislam: How Missionaries are Promoting an Islamized Gospel."   Continue at Baptist Press

Gospel-Centered Sex?

I recently read an article from a prominent blogger on the subject of the new “gospel-centered” emphasis in books. He commented on various books that applied the gospel to every area of life from the ivory towers of theology, to the mom caught up in the chaos of home and family. One quote at the end of his blog got me thinking: “There is not yet a “Gospel-Centered Sex” book; however, it is probably on the way and may well be very helpful! If a couple consistently applies the implications of the gospel to the marriage bed, they will inevitably have a healthier marriage.”

I was surprised by this and yet wondered how anyone would begin to tackle that subject. For obvious reasons it is not a topic many would tread upon lightly. Many Christians (myself included) have assumed that remedying the “marriage bed” would lead to a healthier marriage.   Continue at Marci Preheim

10 Errors to Avoid When Talking about Sanctification and the Gospel

With lots of books and blog posts out there about law and gospel, about grace and effort, about the good news of this and the bad news of that, it’s clear that Christians are still wrestling with the doctrine of progressive sanctification. Can Christians do anything truly good? Can we please God? Should we try to? Is there a place for striving in the Christian life? Can God be disappointed with the Christian? Does the gospel make any demands? These are good questions that require a good deal of nuance and precision to answer well.

Thankfully, we don’t have to reinvent the wheel. The Reformed confessions and catechisms of the 16^th and 17^th centuries provide answers for all these questions. For those of us who subscribe to the Three Forms of Unity or to the Westminster Standards this means we are duty bound to affirm, teach, and defend what is taught in our confessional documents. For those outside these confessional traditions, there is still much wisdom you can gain in understanding what Christians have said about these matters over the centuries. And most importantly, these standards were self-consciously grounded in specific texts of Scripture. We can learn a lot from what these documents have to teach us from the Bible.   Continue at Kevin De Young

5 Differences Between Catholic Theology and the Gospel

With Reformation Day this week, it is a good time to remind ourselves of what exactly the differences are between the Roman Catholic Church and Protestants. Certainly on just about every single area of theology there are differences, but here are what I think are the five most glaring and significant issues that separate the Catholic Church from the gospel of grace:  

1) Justification

Evangelicals teach that sinners are justified on the basis of faith alone, and that ones’ faith is placed in the finished substitutionary work of Jesus on the cross, confirmed by his glorious resurrection, and that this is a gift based entirely on his grace. Finally, that justification is complete and total at the moment of our conversion, and that believers never grow more justified.

In contrast the Catholic church teaches that justification is a process that includes works (with those works “infusing” one’s faith), and that those works are the cause of the justification process. Beyond that, the Catholic Church teaches:

“If anyone says, that by faith alone the impious is justified; let him be anathema” (Council of Trent #9)    Continue at Jesse Johnson

Book Review: The Intolerance of Tolerance by D. A. Carson

You might have noticed a strange kind of double-speak going on around us. If you dare to hold a different opinion to the broader culture on a contentious issue, whether on marriage, sexuality, God or something else, you have a reasonable chance of being told to keep quiet because you’re being intolerant. I’m not talking about sanctioning or acting against those with whom you disagree; just holding a different position. If you dare to point out that perhaps your alternative views ought to be tolerated—well, heaven help you.

In his inimitable manner, Don Carson lays out for us the landscape of how ‘tolerance’ is now defined, and the resulting difficulties this leaves evangelistic-minded Christians with. The Intolerance of Tolerance is part cultural analysis, part gospel outline in the face of cultural pressures, and part exploration of how to engage in a Western world that is steadily moving further and further from its biblical foundations. The opening and closing chapters alone are worth the price of the book, but there’s more great stuff along the way.   Continue at Sam Freney

When the Good News Becomes Bad

Introduction

The word “Gospel” is so familiar and frequently used that it is possible to lose sight of its genuine meaning, “good news.” This question is vital as we face a series of movements within our churches which seek to redefine the meaning of the Gospel. In each case we are being offered “another Gospel” (Gal 1:6). The Good News of Christ faces a threat on the order of that faced by the Galatian Christians.

What Happened to this Good News?

 

The fathers in the early church spoke the Gospel, but their concerns tended to focus on apologetics, the Trinity, Christology, the canon of Scripture and the church. As often as not the “Gospel” message among the early fathers was that Christ had come, and salvation is available to those who trust Christ and behave themselves. This was not good news for sinners.

By the thirteenth century the Gospel of grace was understood as a progressive transformation of a person’s moral life. The gospel equaled sanctification. People were thought to be morally sick and in need of an injection of a medicinal substance called grace. In this scheme, one is as justified as he is sanctified, and sanctification comes by cooperating with this medicine (grace) received in the sacraments. Their Gospel exclaimed: “salvation is available for those who cooperate with grace and obey the Law.” This was more bad news for sinners. Instead of Christ’s perfect righteousness earned for us, we were left with a partial righteousness worked in us.   Continue at R. Scott Clark

Peril and Promise in the Digital Kingdom - Al Mohler

The digital age is upon us. In the span of less than three decades, we have redefined the way humans communicate, entertain, inform, research, create and connect — and what we know now is only a hint of what is to come. However, the greatest concern of the church is not a technological imperative, but a gospel imperative. The digital world did not exist a generation ago, and now it is a fundamental fact of life. The world spawned by the personal computer, the Internet, social media and the smart phone now constitutes the greatest arena of public discussion and debate the world has ever known.

Leaders who talk about the “real world” as opposed to the “digital world” are making a mistake, a category error. While we are right to prioritize real face-to-face conversations and to find comfort and grounding in stable authorities like the printed book, the digital world is itself a real world, just real in a different way.

Real communication is happening in the digital world, on the Web and on the smartphone in your pocket or business case. Real information is being shared and globally disseminated, faster than ever before. Real conversations are taking place, through voice and words and images, connecting people and conversations all over the world.

If the leader is not leading in the digital world, his leadership is, by definition, limited to those who also ignore or neglect that world, and that population is shrinking every minute. The clock is ticking.

Peril and Promise in the Digital Kingdom

The digital world is driven by its entrepreneurial and ideological pioneers and cheerleaders, and they are a multitude. The numbers are staggering. The World Wide Web is, for all practical purposes, less than 20 years old. It now reaches every continent and country, linking over two billion people.   Continue at Al Mohler

5 Things You Should Never Say or Do at a Funeral

Nothing makes me shrink back from holy ambition and the good fight of ministry like preaching a funeral. I wrestle for days and nights on not only what to say but also how to say it. If I'm enjoying an encouraging season of life, I struggle to enter into the suffering of the grieving. Who am I to represent the feelings of the hurting family as they watch me attempt to honor their loved one? But much changed for me when I preached my dad's funeral last August. God gave me the insight of not just the preacher but also the family member.

This moment is never casual or easy. It takes much courage and help from the Holy Spirit. As we ask for God's help in prayer, we must not be careless with any of our words. What we say is powerful in such a vulnerable situation, and we should tread carefully. So here are five things we must avoid when preaching a funeral.

1. Do not refer to the departed saint only in the past tense.

Part of our duty as the preacher is to honor the Lord by talking about how this child of God loved Jesus and gave his or her life for his glory. However, too many times we can carelessly speak of the person in past tense. If we believe the deceased is alive in Christ and in his presence, we must refer to him or her also in present and future tense. In this way we remind family and other listeners of the hope of the gospel.    Continue at John Pond

The Pitfalls and Joys of "Trying Harder"

I recently wrote a brief defense of the importance of personal effort (or “trying harder”) in God’s gracious design to transform His saints. My central claim was that we put ourselves at odds with the NT if we understand or teach the dynamic of sanctification in a way that devalues or strongly cautions against hard work.

But that doesn’t mean emphasizing hard work has no attendant hazards.

Bob Hayton wrote of one of these pitfalls in a post last summer: Particular Pitfalls of Independent Baptists: Performance-Based Sanctification.

Work hard, feel good; blow it and feel terrible. Where is the

confidence in God’s grace in this model? The secret to living victoriously for Christ is gritting your teeth, doing more, and not doing the things you shouldn’t do. Try, try, try. Harder, harder, harder! Don’t quit. Keep going. We say that salvation is by grace, but growing in Christ is about the will power, the commitment and the determination.

This can lead to despair or a terrible form of pride.

The solution Bob advocates (citing Terry Rayburn and Tim Kellar, in part) is to reject trying harder, and focus exclusively on faith. Several Reformed leaders have emphasized a similar perspective in recent years (with a burst of back and forth on the Web beginning in the summer of 2011, see the table posting tomorrow), Tullian Tchividjian and Sean Lucas among them.

My purpose here is to explore the problem Bob and others have described. Perhaps we can come to more fully understand it.

The “just preach the gospel to yourself” view of sanctification has a legitimate complaint when it describes the despair-pride yo-yo experience many believers go through. I’ve not only met Christians like this but have done my share of bouncing up down as well. Whatever might be lacking in the “just preach to yourself” or “gospel centered” model, it’s advocates are right that a state of alternating inner turmoil and arrogance cannot be what Christ and the apostles had in mind in the New Testament.   Continue at Aaron Blumer

The Decline of Church Discipline

Mark Dever on the history of church discipline, and the cause and effect of it’s decline: 

Historical data on the life of the church immediately after the New Testament period is only intermittent and partial. The church was, after all, a small and sometimes illegal group. Written sources multiply greatly after the Christian church was legalized throughout the empire under Constantine. For the 1200 years between Constantine and the Protestant Reformation, church discipline, whether by individual excommunication or interdict (withholding the sacraments from the population of a political entity), was often used more to protect the church’s corporate interests against the claims of the state than to reclaim Christians from sin and protect the gospel’s witness. 

When the leaders of the Reformation began to recover a more biblical understanding of preaching and administrating the sacraments as the two marks of a true church, the recovery of church discipline as a consequent mark followed. Implied in the right administration of the sacraments was the correct practice of church discipline. After all, if marking out the church from the world is one function of the sacraments, then discipline becomes the mechanism for enforcing that mandate. The right discipline of the church became so significant that it began to be presented as a third mark of a true church. 

The twenty-ninth article of the Belgic Confession (1561) stated:   Continue at Thirsty Theologian